Whilst in the volitional life drastic readjustments, stern character-building, and eager work are the expression of goodwill, in the emotional life it is felt as a profound impulse to self-surrender: a loving yielding up of the whole personality to the inflow and purging activities of the Absolute Life. “This good-will is nought else but the infused Love of God, which causes him to apply himself to Divine things and all virtues; ... when it turns towards God, it crowns the spirit with Eternal Love, and when it returns to outward things it rules as a mistress over his external good deeds.”[27] We have here, then, a disposition of heart and mind which both receives and responds to the messages of Reality; making it possible for the self to begin to grow in the right direction, to enter into possession of its twofold heritage. That completely human life of activity and contemplation which moves freely up and down the ladder of love between the temporal and eternal worlds, and reproduces in little the ideal of Divine Humanity declared in Christ, is the ideal towards which it is set; and already, even in this lowest phase, the double movement of the awakened consciousness begins to show itself. Our love and will, firmly fastened in the Eternal World, are to swing like a pendulum between the seen and the unseen spheres; in great ascending arcs of balanced adoration and service, which shall bring all the noblest elements of human character into play. Therefore the pivoting of life upon Divine Reality, which is the result of good-will—the setting up of a right relation with the universe—is inevitably the first condition of virtue, the ‘root of sanctity,’ the beginning of spiritual growth, the act which makes man free; translating him, in Ruysbroeck’s image, from the state of the slave to that of the conscious and willing servant of Eternal Truth. “From the hour in which, with God’s help, he transcends his self-hood ... he feels true love, which overcomes doubt and fear and makes man trust and hope; and so he becomes a true servant, and means and loves God in all that he does.”[28] So man, emerging from the shell of selfhood, makes—of his own free choice, by his own effort—his first timid upward beat to God; and, following swiftly upon it, the compensating outward beat of charity towards his fellow-men. We observe how tight a hold has this most transcendental of the mystics on the _wholeness_ of all healthy human life: the mutual support and interpenetration of the active and contemplative powers. ‘Other-worldliness’ is decisively contradicted from the first. It is the appearance of this eager active charity—this imitation in little of the energetic Love of God—which assures us that the first stage of the self’s growth is rightly accomplished; completing its first outward push in that new direction to which its good-will is turned. “For charity ever presses towards the heights, towards the Kingdom of God, the which is God Himself.”